Jeremiah 11 15

Jeremiah 11:15 kjv

What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest.

Jeremiah 11:15 nkjv

"What has My beloved to do in My house, Having done lewd deeds with many? And the holy flesh has passed from you. When you do evil, then you rejoice.

Jeremiah 11:15 niv

"What is my beloved doing in my temple as she, with many others, works out her evil schemes? Can consecrated meat avert your punishment? When you engage in your wickedness, then you rejoice."

Jeremiah 11:15 esv

What right has my beloved in my house, when she has done many vile deeds? Can even sacrificial flesh avert your doom? Can you then exult?

Jeremiah 11:15 nlt

"What right do my beloved people have to come to my Temple,
when they have done so many immoral things?
Can their vows and sacrifices prevent their destruction?
They actually rejoice in doing evil!

Jeremiah 11 verses

Jeremiah 11 15 Meaning

Jeremiah 11:15 is a lament from God, rhetorically questioning Judah's audacious presence and presumptuous worship. "My beloved" (Israel/Judah) is challenged for claiming a place "in My house" (the Temple, or more broadly, the covenant relationship and land) despite their pervasive and "vile deeds," particularly spiritual infidelity through idolatry and social injustice. The verse critically asks if participation in religious rituals, specifically partaking in "holy meat" from sacrifices, can truly avert the "doom" of their sin. The final query highlights the profound irony and self-deception: how can they genuinely "rejoice" in such a state of rebellion and impending judgment? It underscores the futility of external piety without a corresponding obedient and faithful heart.

Jeremiah 11 15 Context

Jeremiah 11 falls within a section where Jeremiah explicitly reminds Judah of the Mosaic covenant and its terms (chapters 11-12). God, through Jeremiah, exposes the people's blatant and persistent breaking of this covenant. The preceding verses (11:1-8) reiterate God's covenant summons and their historical refusal to obey, leading to His warning of severe consequences, mirroring the curses found in Deuteronomy. The immediate context of verse 15, starting from 11:9-14, highlights Judah's widespread conspiracy against God, comparing them to faithless Israel of old. Their stubborn rebellion and deep-seated idolatry have provoked God to the point where He forbids Jeremiah from interceding for them (11:14), signifying a definitive impending judgment. Jeremiah 11:15, therefore, serves as God's exasperated rhetorical challenge to Judah's hypocritical outward piety, contrasted with their grievous inner apostasy, just before declaring His immutable resolve to bring punishment (11:16-17). Historically, Judah, particularly under kings like Manasseh and later, during Jeremiah's ministry, had incorporated pagan worship into their lives while superficially maintaining practices within the Jerusalem Temple.

Jeremiah 11 15 Word analysis

• What right has / מַה (Mah): A rhetorical question expressing strong indignation, disbelief, and a profound sense of impropriety. It questions the legitimacy of Judah's presence and actions in God's presence, signifying a deep betrayal and a violation of all decorum.
• my beloved / לִּידִידִי (Liyedīdī): From the root יָדַד (yādhad), meaning "to love," "to cherish." This is an affectionate and tender term used by God for Israel (e.g., in Isa 5:1 for His vineyard), emphasizing the deep, personal, and covenantal bond. Its use here amplifies God's pain and the severity of Judah's betrayal; they were intimately chosen, yet proved faithless.
• to be in my house / בְּבֵיתִי (Bəvēitī): Refers directly to the Jerusalem Temple, the dwelling place of God's presence, where sacrifices were offered. More broadly, it also encompasses their position within the covenant nation, enjoying the promises and blessings of dwelling in the land God provided. Their presence is presumptuous and defiling given their actions.
• when she has done / עֲשׂוֹתָהּ (Asōthāh): Implies a continuous, repeated pattern of action rather than an isolated incident. This indicates persistent and pervasive misconduct.
• vile deeds / הַזִּמָּה הָרַבִּים (Hazzimmāh hārabbîm):
  • זִמָּה (Zimmāh): Signifies "lewdness," "wickedness," "infamous schemes," or "depravity." While sometimes used for sexual immorality, here it predominantly denotes spiritual adultery—idolatry, treachery against God, and the systemic perversion of justice and righteousness. It suggests premeditated and calculated evil.
  • רַבִּים (Rabbîm): Means "many," "much," or "numerous." This plural quantifier emphasizes the extensive, widespread, and continuous nature of Judah's iniquity. Their vile deeds were not accidental or few, but abundant and ingrained.
• Can holy meat / וּבְשַׂר קֹדֶשׁ (Uvēśar qōdeš):
  • בָּשָׂר (bāśār): "flesh" or "meat." Here, it specifically refers to portions of sacrifices (like peace offerings or sin offerings) designated as holy, eaten by the priests or worshippers in the Temple as a symbol of fellowship and covenant participation.
  • קֹדֶשׁ (qōdeš): "holiness," "sacredness." Highlights the supposed ritual purity and sacred nature of the sacrifices.
  • The question implies their belief that outward participation in these sacred rituals alone could atone for their sins and appease God, despite their unfaithful hearts and vile deeds.
• remove / יַעֲבֹרוּ (Yaʿavōrû): Means "will pass away from," "avert," "turn aside," or "remove." This verb, in a rhetorical question, powerfully denies the efficacy of ritual without genuine repentance, indicating that these external acts are utterly powerless to mitigate God's impending judgment.
• your doom / רָעָתֵךְ (Raʿāthēḵ): Can mean "evil" (moral wrongdoing) but in this context primarily refers to "calamity," "misfortune," or "judgment"—the disastrous consequences of their wickedness. It signifies the impending divine punishment that is due to them.
• Can you then rejoice? / אִם־כִּי תַּגִּילִי (ʾIm-kî tajjîlî):
  • גִּיל (gîl): "to rejoice," "to exult," "to shout with joy." It describes deep joy, revelry, or exultation.
  • This is the culminating rhetorical question, saturated with bitter irony. How can a people under the condemnation of a holy God, stained by egregious sin and facing imminent destruction, still genuinely "rejoice" or find joy in their outward observances? It exposes their profound spiritual blindness, hypocrisy, and false sense of security.

Words-group Analysis:

• "What right has my beloved to be in my house...": This initial phrase sets a tone of incredulous exasperation from God. The endearing term "my beloved" immediately contrasts with the unworthiness of "to be in my house," emphasizing the profound disconnect between Judah's identity/privilege and their behavior. Their presumed access is a violation of sacred space and covenant honor.
• "...when she has done many vile deeds?": This segment starkly justifies God's rhetorical questioning. The conjunction "when" (or "seeing that") directly links their presence in God's house to their pervasive evil, showing their presence is illegitimate because of their actions. The accumulation of "many vile deeds" signifies chronic and widespread sin, negating any claim to purity or fidelity.
• "Can holy meat remove your doom?": This powerful question directly confronts the false theological premise prevalent in Judah—that mere performance of rituals, symbolized by consuming "holy meat" from sacrifices, could somehow cleanse their deep-seated corruption or avert divine judgment. It underscores the prophetic message that outward form without inward transformation is spiritually bankrupt and worthless to God.
• "Can you then rejoice?": The final question cuts to the heart of their self-deception. "Then" or "thus" connects their rejoicing to their preceding hypocrisy. It challenges the very nature of their joy: a superficial, deluded "rejoicing" in rituals that cannot save them, demonstrating a complete lack of understanding of God's holiness and the gravity of their sin and impending judgment. True joy flows from righteousness, not from feigning it.

Jeremiah 11 15 Bonus section

The divine grief expressed in "my beloved" (yediaḥ) here is akin to a parent mourning a wayward child or a betrayed spouse. This human-like pathos allows the audience to grasp the emotional depth of God's disappointment. Some scholarly views link "rejoicing" to actual pagan celebrations where joy and revelry were key, or perhaps a boastful security they found in merely having the Temple in Jerusalem (Jer 7:4). The passage aligns with prophetic literature that consistently challenged ritualism devoid of righteousness. The problem was not the sacrifices themselves, which were commanded by God, but the people's misplaced faith in the rituals as ends in themselves, rather than as expressions of a committed relationship with Yahweh. This understanding underlines the constant biblical tension between law, grace, ritual, and true spiritual devotion, which finds its ultimate resolution in the New Covenant through Christ, where the focus shifts entirely from outward rites to an inward, transformed heart.

Jeremiah 11 15 Commentary

Jeremiah 11:15 encapsulates God's anguished condemnation of Judah's covenant unfaithfulness. "My beloved" is a term of profound affection, highlighting the depth of their betrayal, much like a spouse lamenting infidelity. Judah’s assumption of continuous access to God's "house," the Temple, was an affront, for their presence defiled sacred space. Their numerous "vile deeds"—rampant idolatry, injustice, and spiritual adultery—stood in stark contrast to the holiness required of those in covenant with God. The poignant question concerning "holy meat" challenges their reliance on superficial religious rituals. They wrongly believed that participating in sacred offerings could automatically cancel out the dire consequences of their widespread rebellion. This illustrates a common human tendency to substitute outward observance for genuine heart change. The climax is the bitter irony of asking, "Can you then rejoice?" Their so-called "rejoicing" was a hollow, presumptive happiness, stemming from spiritual blindness or self-dedeception rather than true peace with God. God demonstrates that ritual without righteousness is not only futile but an additional insult. The verse is a powerful assertion that God prioritizes obedience and a faithful heart over empty religiosity, ultimately leading to inescapable judgment for those who persistently despise His covenant.